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The Architecture of Islamic Governance in Ibn 'Arabi's Al-Tadbirat Al-Ilahiyyah
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ix, 284 pages ; illustrations, table ; 30 cm | In partial fulfilment of the requirement for the degree of Doctor of Philosophy in Islamic Governance | Thesis (Ph.D in Islamic Governance) - Universiti Brunei Darussalam, 2023 | Includes bibliographical references pages 274-284 | Contemporary Islamic Governance theory posits itself as a viable contributor to a field currently dominated by a primarily Western discourse. This study seeks to address gaps in the understanding of Islamic Governance architecture – who is involved (agencies), what their roles are (processes), and the context within which they act (structures) – in order to understand the dynamics affecting change within the system. In doing so, it seeks to gain a better understanding of the underlying causes of iṣlāḥ (reformation) and fasād (corruption) within the system. One work addressing Islamic Governance as an antithesis to corruption is the Al-Tadbīrāt al-Ilāhiyyah fī Iṣlāḥ al-Mamlakat al-Insāniyyah (Divine Governance for the Reformation of the Human Kingdom) of Ibn ʿArabī. As an exploratory, theory building endeavour, this study takes an Islamic indigenous approach, and employs qualitative research methods to understand how Ibn ʿArabī’s Tadbīrāt informs contemporary Islamic Governance theory. Accordingly, thematic and conceptual analysis methods are employed in critically analysing Islamic Governance architecture within the Tadbīrāt. This entails exploring and analysing Ibn ʿArabī’s conceptualization of the formal structural institutions, the processes involved, and the agencies engaged in effecting governance. In doing so, concepts are discussed in terms of their macro-level (governance), meso-level (social) and micro-level (individual) roles and impact, enabling both an interpersonal, and an intrapersonal perspective. Core findings of the study are (1) the viability of Islamic Governance is dependent on three things: spiritual and moral character development; acquisition of correct knowledge; and better thinking models; (2) to ensure such viability requires continuous interventions for the internalisation and socialisation of spiritual and moral intelligence; and (3) these interventions need to be designed holistically, with an Islamic conceptualization of human agency including the Rūḥ (soul), the Qalb (heart), the ʿAql (intellect), and the Nafs (self) as primary drivers of action. Universiti Brunei Darussalam, Institute of Policy Studies.
Date:
2023
Authors:
Muhammed Shaahid Cassim
Publisher:
Universiti Brunei Darussalam
